Nelson's Illustrated Guide to Religions by Thomas Nelson Bibles

Nelsonâ&#x20AC;&#x2122;s

Illustrated Guide to Religions

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Nelsonâ&#x20AC;&#x2122;s

Illustrated Guide to Religions

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© 2009 by James A. Beverley All rights reserved. No portion of this book may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—electronic, mechanical, photocopy, recording, scanning, or other—except for brief quotations in critical reviews or articles, without the prior written permission of the publisher. Published in Nashville, Tennessee, by Thomas Nelson. Thomas Nelson is a registered trademark of Thomas Nelson, Inc. Page design and production by Robin Crosslin, Crosslin Creative, Spring Hill, TN. Thomas Nelson, Inc., titles may be purchased in bulk for educational, business, fund-raising, or sales promotional use. For information, please e-mail SpecialMarkets@ThomasNelson.com. Scripture quotations in this book are from: HOLY BIBLE: NEW INTERNATIONAL VERSION®. © 1973, 1978, 1984 by International Bible Society. Used by permission of Zondervan Publishing House. All rights reserved. HOLY BIBLE: KING JAMES VERSION. NEW WORLD TRANSLATION OF THE HOLY SCRIPTURES © 1961 Watchtower Society. All rights reserved. Library of Congress Cataloging-in-Publication Data available upon request ISBN-13: 9780785244912 ISBN-10: 0785244913

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DEDICATION This book is dedicated to my wife, Gloria; our adult children, Andrea and Derek; our son-in-law, Julien; and our granddaughter, Dorothée— with all my love.

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Table of Contents Preface ��ix Introduction ��1 1 Baha’i ��25 2 Branch Davidians ��35 3 Buddhism ��47 4 Christian Science ��95 5 Christian Sectarian Groups ��113 6 Hinduism ��169 7 Islam ��217 8 Jehovah’s Witnesses ��281 9 Judaism ��307 10 Mormonism ��355 11 The New Age ��391 12 Orthodoxy ��499 13 Protestantism ��511 14 Roman Catholicism ��585 15 Satanism ��631 16 Scientology ��657 17 Sikhism ��667 18 Unification Church ��675 19 Witchcraft ��697 Appendices ��725

Appendix A: Religions as Family Traditions . . . . . . . . 727

Appendix B: Taoism and Taoism Chart ��733

Appendix C: Introduction to Brainwashing and Deprogramming ��735

Appendix D: Resources on World and New Religions . . . . . . . . . . . . . . . . . 739

Index ��741

vii

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Preface In a general sense this work is a product of over thirty years of study and teaching in the worlds of religion and philosophy. More to the point, I began specific work on this project during a sabbatical in 1999â&#x20AC;&#x201C;2000. Two earlier books (Understanding Islam and Religions A to Z) resulted from the research for this larger work, but I have kept returning to this book as one of my major academic and spiritual tasks of the last decade. Though the introduction provides an outline of my perspective on religion, let me make more personal observations up front. This book illustrates my dual citizenship as a member of the academic world and an evangelical Christian. While these two worlds sometimes collide, I feel at home in both. I realize that my Christian perspective will create tensions at certain points with followers of other religions or with academics of no religious persuasion. My criticisms of various groups and leaders are offered with a deep recognition of my own fallibility. Consequently, I welcome input on what I have written though I also ask for civility in dialogue. Like any author, I also hope that readers will grant me benefit of the doubt as regards motives and basic decency. When I offer negative verdicts on various theories or individuals it is not done in malice or in any sense of hate. As I state in the introduction, whatever critique is offered is done because I believe that it is both true and necessary. It is not my intention to minimize the good in almost every religion. Likewise, critique is not meant to support those who crush religious liberties in various parts of the globe. I owe much to a circle of friends, both past and current, who provided encouragement as the research and writing continued on this project. So, thanks to John and Trish Wilkinson, Marta Durski, Annie McKeown Bain, Gary and Peg LeBlanc, Kevin and Sandy Quast, Rodney and Adonica Howard-Browne, John Axler, Larry and Beverly Matthews, Carol Greig, Rick and Darlene George, Frank Beckwith, Stephen and Dawn Stultz, Siddiqi Ray, Doug and Pat Markle, Larry Willard, Ken and Miriam MacLeod, Ralston and Cheryl Nickerson, John and Teresa Reddy, Tom Dikens, Randy and Cindy McCooeye, Sam Mikolaski, Bob and Mary Gunn, Norm Keith, Kevin and Jill Rische, Dave Collison, Rick and Charis Tobias, Clark Pinnock, Rick Love, Gladys Chan, Gary Habermas, Bruxy and Nina Cavey, Mike Homer, Bob and Ann Young, Daveed Gartenstein-

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N elsonâ&#x20AC;&#x2122;s I llustrated Guide to Religions Ross, Terrance and Berry Trites, Pat Minichello, Reg and Linda Horsman, Phil Sherwood, Randy and Susan Campbell, Jim Penton, Cheryl Geissler, Bryan and Jeannie Taylor, Wade Wry, Jerry and Karen Reddy, Sharon Geldart, and Bill and Mary-Lynne Rout. I also want to acknowledge the influence of several academics in my life. Eileen Barker, Massimo Introvigne, Todd Johnson, Don Wiebe, and Gordon Melton are valued friends and constant sources of learning about the world of religion, even when we disagree. Since 2003 I have worked with Gordon as Associate Director of his Institute for the Study of American Religion. In 2007 I became friends with Martin Gardner, the famous author, and his interest in my work has been wonderful. I am also grateful for continuing encouragement from Hans KĂźng, my former professor during Ph.D. work at the Toronto School of Theology. His breadth of learning and courage in theological life is a source of inspiration. Tyndale Seminary has been my academic home since 1988. I am grateful to Tyndale administration for their support: Brian Stiller, Janet Clark, Winston Ling, and Randy Henderson. Thanks also to two former deans, Ian Rennie and Brian Cunnington, for their enthusiasm and interest in this work. All of my faculty colleagues over the years have been supportive but a special nod to John Kessler, David Sherbino, Victor Shepherd, and Kaarina Hsieh. Thanks also to Andrew Smith and Toby Goodman of the I.T. department at Tyndale. I owe a lot to current and former administrative assistants, including Tina Kim, Dahlia Fraser, Cathy Nguyen, and Lynda Marshall. I am very grateful to several friends who have provided academic assistance and help in research: Agnes Choi, Rachel Collins, Darren Hewer, Chad Hillier, and Rebekka Ries. I also am in debt to key personnel at Thomas Nelson who have assisted me during the past decade. It was great to work with Robin Crosslin, a magnificent designer and typesetter, and with The Bates Corporation, whose team provided excellent editorial suggestions and proofreading skills. Some of the material in this book first saw light in magazine format. Thanks to Christianity Today editors David Neff and Mark Galli for their support and the same thanks to Gail Reid and Bill Fledderus, editors at Faith Today magazine. Lee Grady at Charisma magazine has been very supportive of my writing on charismatic Christianity. I am also so grateful to scholars around the world who helped me in their particular areas of

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Pr eface expertise. Thanks also to those scholars and others who sent photos for use in the book. I am surrounded by a great circle of relatives, including Bill and Margaret Bulman, Reta Lutes, Norman and Phyllis Gillcash, my stepmother Mary Beverley, David and Darlene Keirstead, Gerry and Judy Gillcash, Cindy Beverley, James A. Beverley (my namesake) and Mary Jo BeverleyÂ, Lorne and Linda Gillcash, Billy and Nancy Bulman, Jack and Grace Stultz, and Keith and Mary Beverley. My twin brother Bob Beverley is a constant source of love and enthusiasm. As ever, and most important, I am so grateful to my immediate family to whom this book is dedicated: my wife Gloria, our adult children, Derek and Andrea, and Julien, our son-in-law. And, during the last year of research and writing, our granddaughter DorothĂŠe arrived and she is a wonderful gift from God. James A. Beverley Professor of Christian Thought and Ethics Tyndale Seminary, Toronto, Canada Associate Director Institute for the Study of American Religion Santa Barbara, USA February 2009 jamesbeverley@sympatico.ca www.jimbeverley.com

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Introduction How can one navigate the complex maze of religious groups and sort out the various claims made by both world and new religions? This book attempts to introduce readers to all of the major religions of the world and hundreds of new ones, profiling many religious leaders, doctrines, beliefs, and practices. In so doing, it aims to serve as a guide to understanding some of the most controversial religious groups and issues. Readers have a right to know the perspective that I bring to this study. The Nelson’s Illustrated Guide to Religions offers more than simply bare facts about the various groups and leaders covered. Rather, it provides opinion and commentary both about many controversial issues related to the study of religion in general and specific religious groups. While every entry contains basic material that is beyond dispute, I also provide what I believe are necessary criticisms on relevant and important points.

Ten Leading Historians of Religion

• Friedrich Max Müller (1823–1900) • Cornelis Petrus Tiele (1832–1902) • Chantepie de la Saussaye (1818–74) • Wilhelm Brede Kristensen (1867–1953) • Rudolf Otto (1869–1937) • Gerardus van der Leeuw (1890–1950) • Joachim Wach (1898–1955) • Mircea Eliade (1907–86) • Wilfred Cantwell Smith (1916–2000) • Ninian Smart (1927–2001)

Several important issues must be addressed in terms of proper method in the study of religion. Significant choices arise immediately in introducing and responding to the various religions of the world, whether major or minor, old or new, popular or controversial. We can consider these choices in terms of the following questions.

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N elsonâ&#x20AC;&#x2122;s I llustrated Guide to Religions 1. Do we adopt a postmodern outlook on religions? We live increasingly in a postmodern context where pluralism and relativism are at the core of the dominant ideological outlook. Christian notions of exclusivity are automatically suspect because the prevailing notions of postmodernism are so powerful. People are pluralists because it is the mood of the day. Most people do not believe all religions are paths to the Ultimate because they have studied these religions. Rather, the postmodern spirit of the age leads to an automatic and implicit acceptance of all religions and of every sincere and authentic path to the divine. 2. Do we accept a religious understanding of religion? It has been accurately pointed out that one does not have to be a horse to understand horses, but many scholars believe only a religious person can understand religion. Obviously, the religions of the world adopt a religious understanding of religion. Thus, Muslims interpret the religions of the world through what they believe the Qurâ&#x20AC;&#x2122;an teaches about reality, while Jews accept the teaching of the Torah about religion. Most academic study of religion is built upon a religious understanding as well. The American Academy of Religion, for example, does not adopt an atheistic or agnostic attitude about religions and religious beliefs. Some academics believe that the only proper way to understand religion is by adopting a non-religious perspective. One such scholar, Donald Wiebe, believes that a truly scientific and rational approach to religion demands abandoning all religious interpretation of religion, whether Christian, Muslim, New Age, Buddhist, or the implicit pro-religious views of the American Academy of Religion and similar academic bodies.

Donald Wiebe and the Irony of Theology Prolific and controversial scholar of religion Donald Wiebe was raised a Mennonite in Canada and was an evangelical Christian philosopher for many years. Pursuing Ph.D. studies under the famous scholar Ninian Smart, Wiebe gradually abandoned traditional Christian views, coming to believe the improbability of reconciling

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science and religion. Wiebe has been a professor at Trinity College in Toronto for nearly thirty years. Wiebe believes that the theological enterprise and the academic study of religion represent two radically different modes of thought. He argues in his most well-known work, The Irony of Theology, that theologians undermine their own faith by seeking to give it credibility of a scientific kind. He further maintains that true academic study of religion demands abandoning the religious understanding of religion. To be part of the modern research university involves, according to Wiebe, adopting a scientific, objective and neutral approach to the study of religion. Many scholars, including Francis SchĂźssler Fiorenza, have criticized Wiebeâ&#x20AC;&#x2122;s views as positivistic and naĂŻve. These scholars have been particularly upset by his argument that the history of religion shows a failure of nerve in avoiding a truly scientific approach. Wiebe believes that liberal scholars have exercised bad faith in introducing a crypto-theological agenda in religious studies, especially in Europe and North America. 3. Do we accept a pluralistic understanding of religion? If we believe that a religious understanding of religion is proper, we then must decide if we believe in a pluralistic outlook on religion. This is the view accepted by postmodernists, but one does not have to be a postmodernist to adopt pluralism. The Dalai Lama, the famous Buddhist teacher, believes that humans are designed to follow different religious paths, even though these religions do not always agree. Some liberal Christians no longer teach that Jesus is the only Savior. 4. If we do not accept a pluralist model, what specific religion or theology guides us in the study of religion? If one has already chosen a specific religious group as the path of truth, then he or she is likely to measure all religions by that specific group. Scientologists, for example, view the world through the teachings of L. Ron Hubbard. Followers of the Hare Krishna movement are guided by the teachings of their guru A. C. Bhaktivedanta Swami Prabhupada. Disciples of Sun Myung Moon believe that he

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N elson’s I llustrated Guide to Religions offers the ultimate truth about salvation, while theosophists follow the teachings of Madame Blavatsky. 5. If one follows Christian tradition, which theological perspective influences the study of religion? Since the Christian tradition is ancient and diverse, the options here are also considerable. Roman Catholicism offers a particular perspective on religion, as does the Orthodox tradition. In both the Catholic and Orthodox world there are further choices to be made about the extent of commitment to tradition. For example, if one is a Roman Catholic, does one adopt the theology of the pope or that of the more liberal Catholic thinker Hans Küng?

Hans Küng Hans Küng (b. 1928) is probably the most influential Catholic scholar of modern times. Trained in Rome and Paris, the Swiss-born priest became well known for his book on Justification (1957) and for his writing on Vatican II and the Roman Catholic Church. His critique of the 1968 papal ban on the birth control pill and his 1970 book against papal infallibility created considerable controversy in Rome. In 1979 the Vatican removed Küng as an approved Catholic scholar though this only increased his popularity worldwide and as a professor at the University of Tübingen. In the latter part of his career Küng turned his attention to world religions and ethics, producing Judaism, Christianity and the World Religions, Christianity and Chinese Religions, A Global Ethic, and Global Responsibility. The English edition of his massive work Islam: Past, Present and Future was published in 2007. He is the president of the Global Ethic Foundation. Küng has resisted requests from pluralists to abandon a Christcentered theology and has stated that Christianity is for him “the only true religion.” He believes that Christians should make a distinction between “domestic policy” in addressing internal issues in theology and “foreign policy” in regard to judgment about other religions. Küng holds respect for those of other faiths but does not hesitate to raise critical questions about specific issues in these faiths. He has also passionately urged world leaders to realize that peace on Earth will

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come only if peace exists among the religions of the world. K端ng is not advocating utopia on Earth since he is realistic about human folly, but he asks for followers of all faiths to follow the core human and ethical values common to all religions.

Author with Hans K端ng in Germany Photo: Courtesy of Jim Beverley

If one is a Protestant, then choices must be made about a particular denominational outlook (Lutheran, Baptist, Pentecostal, etc.). In the Protestant world, one can be influenced by fundamentalist views and by the contours of evangelical theology, or by the stances of a more liberal ideology. Do we, for example, adopt the views of Bob Jones or Norman Geisler, or of C. S. Lewis, Clark Pinnock, or John Cobb? 6. Do we believe that religion is basically good? Most religious traditions have a positive view of religion per se even if an exclusivist or non-relativist position is adopted. Many Muslims have a high view of Christians and Jews as followers in the same tradition that led to Muhammad. Hindus often teach that all religions lead to God. Even conservative Christians can be optimistic about

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N elsonâ&#x20AC;&#x2122;s I llustrated Guide to Religions non-Christian religions as paths that God will use to bring people to the greater truth in Jesus. Over against this dominant view stands the theology of Karl Barth, the famous Reformed theologian, who resisted Hitler and Nazism during World War II. Barth, by his own admission, did not know world religions in detail. However, he believed that a thorough grasp of Christian revelation in Jesus leads automatically to a radical suspicion of religion. Barth believed that the gospel of Jesus Christ was a word of radical judgment against all religions, including Christianity. 7. Do we accept that some religions should be viewed as cults? For the last three decades it has become popular to make a distinction between religions and cults. According to this distinction, some groups are so strange or dangerous or heretical as to deserve a special term or category to distinguish them from real religion. Thus, the word cult has been used of hundreds of different groups, most often describing new religions that have arrived in the West since the mid-1960s. 8. Do we believe that liberty should be granted to all religions? Even if we have a very low view of particular religious groups we may, at the same time, believe that the liberty of all religions should be a fundamental reality of human life on planet Earth. There are many religious people who do not share this view. Often those who target the so-called cults believe that these groups should be restricted in terms of freedom, or even that their members should be kidnapped and deprogrammed out of the group. 9. Do we accept scientific and academic analysis of religion? Many religious groups and theologies remain deeply suspect about the scientific understanding of religion. In the Christian tradition there has been a long history of mistrust about universities, going back to battles over the academy in the high Middle Ages. Is psychological assessment of religion important? Can sociologists of religion help us understand religion? Can the study of one religion aid us in the understanding of another?

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I NTR OD U CTIO N 10. Is it safe to study religion? Some religious people believe strongly that it is very dangerous to explore beliefs outside of oneâ&#x20AC;&#x2122;s particular fellowship. For example, Jehovahâ&#x20AC;&#x2122;s Witnesses are forbidden to read any literature that is critical of its Watchtower Bible & Tract Society. Some conservative Christians argue that visiting non-Christian groups and reading nonChristian religious texts opens a person to the false (and perhaps even demonic) spirits behind these religions.

A Proper Response to Religions The various religious traditions in this work are studied from my perspective as an evangelical Christian scholar. I realize that many readers will not share this paradigm or worldview; however, I ask those following other philosophies to grant some epistemic patience for the faith tradition that I bring to this study, one that I believe to be the truth. I recognize that this book would be different if written from a Buddhist, Muslim, esoteric, or other tradition. It would also be a different book if it adopted the standpoint of relativism or postmodernism, or the perspective of the so-called objective academic.

Stained glass, St. Boniface Church, Bunbury, UK Photo: TD

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N elsonâ&#x20AC;&#x2122;s I llustrated Guide to Religions I have also written this book with a deep recognition of my own fallibility. Criticisms are offered only when I believe that they are truly necessary. Even then, negative statements are not meant to ignore or downplay the ways in which virtually every religion offers love, identity, and meaning to its followers. I am also aware that evangelical Christians have at times been careless in their response to other religions. Further, even after years of study of particular groups, it is possible to make mistakes of fact and interpretation. Consequently, I welcome input and correction on what I have written, though I also ask for civility in critique. Over time I have presented in various books a list of ten essentials that form a proper Christian response to religions. These ten principles construct the framework I have used in responding to the hundreds of groups and leaders covered in this book. While these core points offer a multiÂ faceted and balanced Christian paradigm for assessing religions, they also are built on an appreciation for everything true and valid that can be learned from those in other religions, or from non-Christian academics who provide serious research on new and world religions. Collectively, they offer what I believe to be a proper Christian response to religions. 1. All religions and philosophies are to be measured by the final revelation of God in Jesus Christ. The Christian must interpret all religious claims and spiritual views in light of the ultimate truth embodied in Jesus Christ. The binding Christian confession of Jesus as the only Son of God and as Godâ&#x20AC;&#x2122;s final and ultimate Word is the foundation for all assessment of religions. Contrary to relativism, the Bible does not teach that all roads lead to God. Rather, the orthodox Christian tradition has always taught the uniqueness and supremacy of Jesus. Karl Barth, the great Protestant theologian, has stated that Jesus is the one distinction between truth and error. 2. Commitment to Jesus demands that the study of religion be carried out in love. Bigotry and ignorance are incompatible with the command of Jesus to love. Christian response to other religions has often been marked by hatred, not only in words but in wars. Further, the evangelical study of religions has frequently been superficial and careless. Though this work includes critique of various groups, these concerns are raised with the aim of providing truthful and important analysis.

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I NTR OD U CTIO N 3. Christian response to religions involves a commitment to truth. A commitment to truth means not only dedication to Christ as the Truth but also a devotion to accuracy in the world of theology and religion. The commandment not to bear false witness against one’s neighbor includes avoiding lies, half-truths, and distortions about the religion of others. Sadly, some of the most inaccurate books on various religious groups have been written by evangelicals. 4. Christians must recognize the contradictions and ultimate disunity that exist among the religions of the world. Contrary to popular opinion, the religions of the world often disagree—even on basic points. For example, Buddhists do not believe in God. Jews and Muslims do not accept the Trinity. Mormon males believe they will progress to Godhood in eternity. Unificationists believe that Sun Myung Moon is the Messiah. Jehovah’s Witnesses trust the Watchtower Society alone for spiritual guidance. Santeria followers kill animals for religious worship. What should be obvious in the study of religions is their lack of similarity rather than their alleged unity. 5. Disciples of Jesus must recognize every significant point of agreement with people of other religions and even with those of no faith. No harm exists in seeing God’s common grace at work in the religions and peoples of the world. Thus, atheists can love their children. Hindus can understand the value of love. Muslims can detest the evils of global terrorism. Non-Christians can serve as moral examples to the Christian community. The reality of goodness and truth in nonChristian paths needs emphasis by evangelicals because we can be prone to negativity when it comes to other faiths. Evangelicals must resist paranoia about those in other religions. We too readily ascribe demonic elements where none exist or we question motives where motives are pure. Satan’s influence is invoked as a causal explanation too quickly at times and we fail to interpret a group, its leaders or its followers, with any level of sensitivity. 6. Those who trust the gospel of Jesus must recognize the power of the dominant liberal perspective on religion and religious study. For over a century the West has seen an increasing emphasis on relativism. Since the 1893 World’s Parliament of Religions, the acceptance of all religions as paths to God has grown. Mainline denominations have

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N elson’s I llustrated Guide to Religions often downplayed the missionary enterprise, and liberal theologians have argued that Jesus is not the only Savior. Further, postmodernism has eroded confidence in the Christian gospel. 7. The Christian church must affirm that the mercy and love of God shown in Jesus are sufficient to answer all concerns about God’s fairness in a world of religions. The Christian must resist attempts to downplay the supremacy of Jesus or to overstate the unity of religions as a means of making Christian faith more acceptable in a climate of relativism. The wideness of God’s mercy is shown best by the grace given at Calvary. If there is to be any optimism about God’s grace toward non-Christian paths, it must be rooted in optimism about the grace of God in Jesus Christ.

Slave plantation, South Carolina--Complicity in slavery is just one example of how Christians have sometimes carried out evil under God’s alleged blessing. Photo: Jim Beverley

8. Those who trust in the Christian gospel must not forget the wrath of God that stands against the wickedness of a fallen world. The message of God’s justice is a necessary balance to overstatements of God’s mercy and grace. This applies to both secular and religious domains since the Lord’s name is taken in vain in both. People often carry out 10

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I NTR OD U CTIO N evil under God’s alleged blessing. The good news in Jesus is a word of judgment about the folly and sin of a lost humanity. Paradoxically, trust in God’s judgment can be an anchor of hope for those who have experienced evil and injustice. 9. Christians must repent in sorrow for the ways in which we have not allowed the gospel to critique the church through the ages. Karl Barth has pointed prophetically to the ways in which the message of Christ must be heard by all religions, even Christianity. Barth was correct to recognize that religion can be unbelief, even among those who claim to follow Christ. The story of Christianity stands under the judgment of the gospel just as much and sometimes more than the non-Christianpaths.

Karl Barth on Religion Karl Barth (1886–1968) is considered by many scholars to be the most influential theologian of modern times. Trained under liberal Christian scholarship in Europe, Barth abandoned many of liberal Christianity’s central precepts during his early preaching days when he was dramatically impacted by the theology of Paul’s epistle to the Romans. Barth held a very negative view of natural religion and placed his emphasis instead on God’s revelation in Jesus Christ. He wrote in a famous section of his Church Dogmatics that “religion is unbelief.” For Barth, Christian tolerance is not about accepting the validity of religions but about receiving humanity in the patience of Christ. The gospel of Jesus Christ is the final revelation of God and the standard under which all religions, including the Christian religion, are to be judged. Even though Barth said a decisive “Nein” to natural religion, he is often accused of being a universalist. This emphasis did not come from a high view of humanity’s goodness or religious identity but because of God’s election of humanity in Jesus. For Barth, the “one distinction between truth and error” is Jesus Christ. Barth allowed his belief in the gospel to guide him in resisting the German churches that embraced Nazism.

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N elsonâ&#x20AC;&#x2122;s I llustrated Guide to Religions

Evangelicals have often been too critical of Barth based on serious misreading of him by critics like Cornelius Van Til. Barth did more than any other theologian to combat the liberal theology of nineteenth-century Germany. 10. A Christian response to religion must include respect for human liberty. Christians must defend the right of all humans to exercise their free choice on religious matters. A decision for the gospel is real only if made in freedom. Likewise, the Christian respects the freedom of humans to reject any religion, including the Christian gospel, believing that coercion is antithetical to the manner in which Jesus himself treated others.

Cross near Orthodox Church in Mtskheta-Mtianeti region, Georgia Photo: Steffen Schuelein, Georgia Tourism Association

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Basics of the Christian Faith • There is only one God, the omnipotent Creator, who is a Spirit Being who is all-powerful and all-loving (Gen. 1:1; Deut. 6:4; Is. 43:10; John 17:3). • This one God exists eternally in three Persons: Father, Son and Holy Spirit (Matt. 28:19–20; John 1:1; Eph. 4:4–6). • The Bible is the Word of God and is the ultimate authority for God’s people (2 Tim. 3:14–17). • Jesus Christ is human and divine. He was born of the Virgin Mary and is both Son of God and Lord. He is the only Savior (Luke 1:34–35; John 14:6; Acts 4:12; Phil. 2:5–9). • The life, teaching, and miracles of Jesus serve as a model of truth and goodness for Christians and all of humanity (Matt. 7:24, 28; Luke 8:24–25). • Humans are made in the image of God and are also fallen because of disobedience and sin (Gen. 1—3; Rom. 1—3). • Jesus died for the sins of a fallen humanity (John 3:16; Rom. 3:21–26; 5:1–21). • Jesus rose bodily from the grave (Matt. 28:8–9; Luke 24:36–43; John 20:24–29). • Jesus Christ will return visibly to the earth again (Matt. 24:23–31; 1 Thess. 4:13–18). • The church is the body of Christ. There is only one body of Christ (Matt. 16:18). Union with Christ and the church is shown in baptism and the celebration of the Lord’s Supper. • Heaven and hell are realities beyond death (John 14:1–6; Matt. 25:46; Rev. 21—22). • Salvation is by grace, not works (Eph. 2:8–9; Gal. 2:14—4:31); works follow true faith (Gal. 5:13–26; 1 John 2:3–6). • The Christian is under grace, not law (Gal. 3:1–5).

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N elson’s I llustrated Guide to Religions

• The Christian is justified by faith in Christ and is to live a life of faith in Christ (Rom. 5—8). • The Christian is to be holy (2 Pet. 1:3–11) and is to live a sanctified life, full of the Holy Spirit and the fruits of the Spirit (1 Cor. 12; Eph. 5:16–26). • The church is to live in love and by love (1 Cor. 13; 1 John 4:7–8). • Christians are called to prayer and spiritual discipline (Luke 11:1–4). • Christians are to care for the poor and the oppressed (Luke 4:18). • God created the world as good. This world is real, though temporal (2 Cor. 4:16–18). • Christians are to follow Jesus as “the Truth” and are to be people of the truth (John 8:32; 1 John 4:1).

Altar to ancestors, Hanoi Photo: Eileen Barker

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In or Out, True or False? Christians may refer to themselves (or be referred to as) exclusivists, inclusivists, or pluralists. The exclusivist view or tradition asserts that only by explicit faith in Jesus Christ can any hope of salvation be found. In previous centuries this strict doctrine would have been applied to both unbaptized infants and all those who have not heard the gospel. Most exclusivists today, however, would be more open on the question of the fate of infants and the mentally challenged who die before being able to accept Jesus Christ as their Savior. Inclusivists embrace the more recent view in Christian thought that God’s message in Jesus Christ includes the hope of redemption for those in other faiths who have lived up to the light available to them. The inclusivist position is adopted by the Second Vatican Council and by some evangelical authors like Clark Pinnock and John Sanders.

Clark Pinnock Q: Does Clark Pinnock no longer believe that Jesus is the only Savior? A: Clark Pinnock’s position in his controversial book A Wideness in God’s Mercy has often been misunderstood. His approach is based on the belief that God’s grace in Christ Jesus is so deep that it will reach those in other religions who live up to the light they have. Pinnock believes that Jesus is the only Savior and that his mercy is wider than most evangelicals have believed. While I believe Pinnock is overly optimistic regarding the world’s non-Christian religions as paths that God uses to bring people to Christ, I admire his concern for humans who have simply never heard the gospel or who have only a dim understanding of it. Further, his emphasis on God’s mercy provides a necessary balance to the ways in which conservative theology can be judgmental and mean-spirited.

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N elson’s I llustrated Guide to Religions Pluralists view all religions as paths to the Ultimate and assert that no one religion has a full grasp of truth. John Hick and Paul Knitter are two persuasive advocates of the pluralistic view. Pluralism is the dominant ideology in university religious studies departments and in liberal Christian seminaries. Under this paradigm, there is no need for persons to be converted to Christ alone to be saved. Rather, salvation or enlightenment comes through following the paths of Buddhism, Hinduism, Islam, Taoism, Judaism, Christianity, or other religions. Scholars like Hick and Knitter are not ignorant about the differences between religions. Both have studied world religions in detail; however, they believe that the Ultimate Spirit (or God) affirms all religious paths that offer goodness and beauty. (They also assert that religion can be evil and that some religions can be basically wicked.)

Shrines for the departed, Hong Kong Photo: Eileen Barker

Ten Tests for Truth in Religion Whether inclusivists, exclusivists or pluralists, Christians should apply the following multifaceted tests in approaching their own faith tradition and that of any religious group:

• The God Test—Does the group in question recognize the one God of the Bible as the true God, the God who is the almighty Creator of heaven and earth? Does the group believe in the God and Father of

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I NTR OD U CTIO N our Lord Jesus Christ? Does the religion believe that God is Father, Son, and Holy Spirit?

• The

• The Biblical Test—Does the group really follow the Bible? Are the

Christological Test—Does the group in question exalt Jesus Christ as the only eternal Savior, as the only eternal Son of God? Does the particular religion look to Jesus as the final revelation of God? Does it consider Jesus to be God incarnate? clear and dominant teachings of Scripture believed? Are the many and varied commands of the Bible obeyed? Does the particular religion or denomination add to, take away from, or ignore God’s Word?

• The Love Test—Does the group in question follow the high moral standard of the Old and New Testaments? Is love central in the group, and is it really practiced by the leaders and members? Does the particular religion illustrate that love is seen as the chief goal by loving both God and their neighbors?

• The Spirit Test—Does the group show a desire for following the Holy Spirit? Does a desire for purity and authentic spirituality exist? Do signs of legalism or shallow ritualism pervade the ethos of the particular movement?

• The Freedom Test—Does the group offer real freedom to individuals? Do the religious leaders offer psychological wholeness? Does the religious group advocate a sexuality that honors biblical teaching about sex? Is your money safe in this group?

• The

• The Social/Political Test—Does the group care for the social well-

Psychological Test—Is the specific religious group mentally healthy? Are the leaders arrogant and proud? Does the group allow self-criticism? Do the leaders show signs of grandiosity and paranoia? being of individuals? Does it care about the political needs of humanity? Are its leaders doing anything practical to address poverty, disease, and injustice?

• The

Prophetic Test—Have the leaders of the group claimed prophetic status and made false prophecies? 17

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• The Rational Test—Are the specific teachings of the religion true? Does the group respect wisdom and reason, or do the leaders teach wild and erroneous ideas? Does a given idea seem reasonable, in keeping with the path of wisdom and truth? Is the specific claim of a religious leader, in fact, true?

The Cult Distinction In spite of the popularity of the term cult in the language of religion, the word remains problematic and debate continues on whether its use should be eliminated altogether. Some Christian scholars like J. Gordon Melton have argued that the word is used so carelessly and has such a nasty impact that it should be abandoned. Many other Christian scholars believe that the vast majority of groups labeled cultic actually deserve the title.

Gordon Melton at the Melton collection University of California at Santa Barbara Photo: Jim Beverley

It is difficult to overstate the power of the word cult. Once a religious group is labeled as a cult it becomes very difficult to break down the strong barriers of suspicion created by that single four-letter word. Groups that appear on the lists of some cult-monitoring organizations can labor for years at clearing their reputation. In the West the term cult has become a synonym for wacky and brainwashed. The word may even

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I NTR OD U CTIO N conjure up images of fanatics intent on self-destruction or the harm of others. Additionally, the word cult is applied inconsistently. Usually world religions are treated separately from so-called cult groups, but the Hare Krishna movement was labeled a cult when it began to attract a following in the 1970s in London, New York, and Los Angeles. (The Hare Krishna movement is not a new religion, but a branch of ancient Hinduism.) Often minority groups are labeled cultic in the media after only brief and shallow research into their origins and beliefs.

Speakerâ&#x20AC;&#x2122;s Corner, Hyde Park, London, England Photo: Jim Beverley

Over the last one hundred years the word cult has been used in three different ways. First, cult has been used as a sociological term to describe religious groups that are isolated from mainstream society. By this understanding cult is used in contrast to words like church or denomination or even sect. Ernst Troeltsch made famous the distinctions church, sect, and cult, and this typology has continued in the discussions by sociologists of religion. Second, the word cult is also used in the anti-cult movement to indicate those religious groups that allegedly brainwash people and use deceptive means to recruit and maintain membership. In this understanding cult is a very pejorative term that stigmatizes the group to which it refers. It has been used of religious groups that are viewed as extreme either in beliefs or practices, such as Jim Jones and his suicidal followers in Guyana, or David Koresh and his Branch Davidian followers in Waco, Texas.

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N elson’s I llustrated Guide to Religions Finally, the word cult is used as a theological term to describe groups that do not measure up to a standard of orthodoxy. Evangelical Christians make distinctions between groups that follow the Bible and groups that are cultic because they do not follow the basic claims of Scripture. Thus, according to evangelicals, Mormonism is cultic because of its doctrinal deviations from classical Christian theology. The power of the word cult illustrates the importance of paying attention to the ordinary and popular use of words. Although the term continues to be used in a non-judgmental and technical way by scholars of religion, the vast majority of people take the word cult to mean a dangerous or crazy religion. In other words, the scholarly use of the term cult has very little sway in ordinary discourse.

Cults Q&A: 1. What leads to situations like the Guyana tragedy (1978) or the apocalyptic ending to the Branch Davidian group in Waco, Texas? In both cases highly authoritarian and unstable leaders (Jim Jones and David Koresh) kept their membership in seclusion and tensions heightened in the face of outside pressure. In the case of Jonestown, the followers were convinced the U.S. army was preparing to attack them. In the Branch Davidian situation, the raid by law enforcement officers led to wounding and death. The subsequent standoff with the FBI created tensions on both sides that spurred further acts of violence. 2. Are the famous cult groups wealthy? Some groups do extremely well financially while others exist on the verge of financial ruin. Remember, the mere fact that a group has large financial holdings does not prove anything negative. The key distinction revolves around a group’s demonstrated integrity in raising and handling money. 3. Are so-called cult leaders sincere in their beliefs? The study of the new religions should lead almost anyone to see that most leaders are sincere in belief in their own message. In my opinion, these leaders do not go to bed at night saying: “I fooled them again.” Though some may be con artists, most

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show their sincerity by duplicating what we see in any committed followers of a religion: hard work, a willingness to face adversity or to die for the cause, and a commending of one’s faith to family and friends. 4. What if a friend or family member joins a group regarded as cultic or dangerous? First, you should try to obtain accurate and balanced information about the group. You should find experts on the group who know what the group believes, how they live, how they handle criticism, etc. Then process a critique of the group with your loved one (in a relaxed setting, if possible) and communicate your unconditional love and interest. 5. How popular are the so-called cult groups? In spite of all the attention cults receive, most new religious groups are quite small in size. University of Chicago professor Martin Marty has said: “It puts things in perspective when you realize there are more Baptists in one Baptist Church in Dallas, Texas, than there are Moonies in all of North America.” While this is true of many religious groups, a few like the Mormons and Jehovah’s Witnesses have worldwide memberships in the millions. 6. What websites offer the best help in understanding controversial religions? From among the academic sites, I find the Religious Movements homepage (created by sociologist Jeff Hadden, now deceased) and the CESNUR site (www.cesnur.org) most helpful. Of the evangelical groups, I would turn first to the Spiritual Counterfeits Project (www.scp-inc.org) and Watchman Fellowship (www.watchman.org), especially since they provide lots of data. From the secular cult awareness sites, the International Cultic Studies Association, formerly the American Family Foundation (www.icsahome.com), offers very comprehensive data. 7. What about the allegation that some scholars are “cult apologists”? Cult apologist is applied most often to J. Gordon Melton, Massimo Introvigne, and Eileen Barker and is used to question their

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scholarship and their basic integrity. This attack is unfair for several reasons. First, all three have provided some of the best research ever done on new religions. Second, their defense of so-called cult groups is largely concerned with defending their religious liberties and freedoms. Third, each of these scholars can be quite critical of the beliefs and practices of given groups.

Eileen Barker at conference in Lithuania Photo: Jim Beverley

Conclusion Readers of this book will quickly discover that it is impossible to harmonize the contradictory teachings of all religions. Religions vary in size, beliefs, style, impact, structure, history, and leadership. Scientology has a very high degree of structure in contrast with a group like Theosophy. The New Age movement has made a major impact on our society while the Arica Institute remains largely unknown. Buddhists do not believe in God while most other religions do. Catholics believe in papal infallibility and Baptists do not. Many Muslims do not believe that the Holocaust ever happened. Fundamentalist Mormons believe in polygamy while mainline 22

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I NTR OD U CTIO N Mormons do not. These differences are wide and cannot simply be dismissed or overlooked. What should the Christian’s response be with regard to the critique of other religions? Should Jesus’ teaching “Do not judge, or you too will be judged” (Matt. 7:1) be applied in light of these many differences? I believe that the Christian’s first and most important response is to resist the temptation to downplay the importance of this command of Jesus. Fundamentalist and evangelical Christians in particular need to monitor the judgmental spirit that permeates their writings about many topics— and especially about other religions. “Do not judge” is a very important first principle in responding to other religions. But beyond this, the words of Jesus do not forbid all judgment. Jesus states that criticism of others must be (a) preceded by selfcriticism and repentance and (b) rooted in the desire to help others. Jesus himself warns against false prophets. Further, Christians are told to defend “the faith that was once for all entrusted to the saints” (Jude 3). Balance, love, and a respect for biblical truth should rule our actions in this regard; and it should be every Christian’s desire to help anyone to a full and deep knowledge of the gospel of Jesus Christ.

Hendrik Kraemer on Christians and Missionaries “A Christian and a missionary should live by the ardent desire that all men will surrender to Christ as the Lord of their lives. Whosoever does not stress that, does not sufficiently consider the passionately prophetic and apostolic spirit of the Gospel. The core of the Christian revelation is that Jesus Christ is the sole legitimate Lord of all human lives and that the failure to recognize this is the deepest religious error of mankind.”

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Baha’i

Baha’i Gardens in Haifa Photo: Hillel Cohen

he Baha’i faith, now considered a distinct world religion, cannot be understood apart from its connections to a sect of Shi’ite Islam known as the Babi movement. Shi’a Islam has a core doctrinal position that the world awaits the return of a madhi, or Messiah figure, at the end of time. In 1844 a Muslim by the name of Sayyid ’Ali Muhammad (1819–50), building on this apocalyptic notion, proclaimed that he was the “Bab” or gate to God. After the Bab’s execution in 1850, orthodox Shi’a leaders continued to persecute his followers. In 1852 many Babis were arrested, including Mirza Husayn ’Ali Nuri. Husayn ’Ali, born in Persia in 1817, founded the Baha’i faith. He is now known in history as Baha’u’llah, which means “the glory of God.” He was exiled to Baghdad in 1853. Ten years later he proclaimed himself to be the madhi promised by the Bab and by all

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N elson’s I llustrated Guide to Religions religions. In 1868 he was exiled to Acre on the coast of Syria. He died there in 1892. After the founder’s death, leadership of the movement passed to Abdul-Bahá, the son of Baha’u’llah. Under Abdul-Bahá (b. 1844) the Baha’i faith became a world movement. He helped formulate official teaching on many theological and ethical topics and also successfully warded off attacks from his stepbrother through a decade of conflict between competing heirs. When Adbul-Bahá died in 1921, his grandson, Shoghi Effendi, led the movement until his death in 1957. Shoghi Effendi’s death created a crisis in the movement, since no heir remained to follow as the One Guardian. Leadership eventually passed to those known as the Hands of the Cause of God and then to the members of the Universal House of Justice, in Haifa, Israel. In 1960 Charles Remey proclaimed himself the Guardian of the Baha’i faith, but very few chose to follow him. In the early ’60s Remey taught that an impending catastrophe would lead to the death of two-thirds of the world’s population. He died in Italy in 1974.

Nine leaders of House of Justice Elected at Tenth International Baha’i Convention, May 2008:

• Farzam Arbab • Kiser Barnes • Peter Khan • Hooper Dunbar • Firaydoun Javaheri • Paul Lample • Payman Mohajer • Shahriar Razavi • Gustavo Correa

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